Hosea 7:8 — Word Study
WLCאֶפְרַ֕יִם בָּעַמִּ֖ים ה֣וּא יִתְבּוֹלָ֑ל אֶפְרַ֛יִם הָיָ֥ה עֻגָ֖ה בְּלִ֥י הֲפוּכָֽה׃
BSA◂EphraimʼEphrayim [he, the tribe of Joseph's son] mixesbâlal▸ [blends, intermingles] with the nationsʻam [peoples, foreign countries] ◂EphraimʼEphrayim [doubly fruitful, a tribe of Israel] ishâyâh■ an unturnedhâphak [half-baked, not fully transformed] cakeʻuggâh [flat bread, round bread cake]
| Greek | English | Parsing |
|---|---|---|
| אֶפְרַ֕יִם | Ephraim | Noun proper masculine |
| בָּעַמִּ֖ים | among the peoples | Preposition, noun common masculine plural absolute |
| ה֣וּא | he | Pronoun |
| יִתְבּוֹלָ֑ל | he mixes himself | Verb, Hithpael, imperfect third person masculine singular |
| אֶפְרַ֛יִם | Ephraim | Noun proper masculine |
| הָיָ֥ה | he has become | Verb, Qal, perfect third person masculine singular |
| עֻגָ֖ה | a bread cake | Noun common, feminine singular absolute |
| בְּלִ֥י | not | Noun common, masculine singular construct |
| הֲפוּכָֽה׃ | turned over | Verb, Qal, participle (passive) feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Ephraim mixes with the nations; Ephraim is an unturned cake. |
| KJV | Ephraim, he hath mixed himself among the people; Ephraim is a cake not turned. |
| ASV | Ephraim, he mixeth himself among the peoples; Ephraim is a cake not turned. |
| YLT | Ephraim! among peoples he mixeth himself, Ephraim hath been a cake unturned. |
| WEB | Ephraim mixes himself among the nations. Ephraim is a pancake not turned over. |
| BBE | Ephraim is mixed with the peoples; Ephraim is a cake not turned. |
The translations agree on the core message of Ephraim's mixing with the nations and the imagery of an unturned cake.
The sentence consists of a main clause stating Ephraim's action and a descriptive clause that provides a metaphor for its condition.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֶפְרַיִם
verbבָּלַל
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Hosea 7:8
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Hosea's Lament Over Israelgenerated
Hosea 7:8 describes Ephraim's mingling with foreign nations, illustrating Israel's spiritual decline and lack of identity. The metaphor of an unturned cake emphasizes their incomplete state, reflecting a failure to fully embrace their covenant relationship with God. This passage serves as a warning about the consequences of straying from divine guidance, as seen in the surrounding verses that discuss Israel's unfaithfulness and the resulting vulnerability to outside influences.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hosea 5:7–13 | They have been unfaithful to the LORD; for they have borne illegitimate children. Now the New Moon will devour them along with their land. |
| 2 | Hosea 9:3 | They will not remain in the land of the LORD; Ephraim will return to Egypt and eat unclean food in Assyria. |
| 3 | Ezra 9:1–12 | After these things had been accomplished, the leaders approached me and said, “The people of Israel, including the priests and Levites, have not kept themselves separate from the surrounding peoples whose abominations are like those of the Canaanites, Hittites, Perizzites, Jebusites, Ammonites, Moabites, Egyptians, and Amorites. |
| 4 | Nehemiah 13:23–25 | In those days I also saw Jews who had married women from Ashdod, Ammon, and Moab. |
| 5 | Psalm 106:35 | but they mingled with the nations and adopted their customs. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — אֶפְרַיִם, 'ef.Ra.yimgenerated
The name אֶפְרַיִם ('efrayim) means 'doubly fruitful' and refers to both Joseph's son and the tribe that descended from him. Ephraim is significant in Israel's history, representing not only a tribe but also a region and the northern kingdom of Israel.
In this verse, Ephraim's identity is called into question as it mixes with the nations, suggesting a loss of distinctiveness and purpose. The repetition of Ephraim emphasizes its central role in the narrative of Israel's unfaithfulness.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of Ephraim's mixing with the nations and the imagery of the unturned cake.
Sentence Structuregenerated
The finite verb יִתְבּוֹלָ֑ל (he mixes himself) governs the sentence, with the subject ה֣וּא (he) referring to Ephraim. The structure highlights Ephraim's action of mingling and its resulting state.
The phrase עֻגָ֖ה (a bread cake) serves as a metaphor for Ephraim's condition, emphasizing the lack of transformation. The word order in Hebrew places emphasis on Ephraim's identity and its consequences.
Septuagint Backgroundgenerated
The Septuagint renders אֶפְרַיִם as εφραιμ, maintaining the name's significance while translating the action of mixing as συνανεμείγνυτο, which implies a deeper blending.
This choice of words suggests a more profound integration with the nations, indicating a loss of identity and purpose for Ephraim.
In plain words — the whole versegenerated
Hosea 7:8 tells us that Ephraim, representing the northern kingdom of Israel, mixes with other nations and is compared to an unturned cake. This metaphor illustrates their incomplete transformation and failure to remain distinct as God's chosen people.
Frequently Asked Questionsgenerated
It signifies that Ephraim has lost its distinct identity and has become like other nations, compromising its values and faith.
The comparison highlights Ephraim's incomplete state, suggesting that they have not fully embraced their relationship with God and are vulnerable as a result.
Ephraim means 'doubly fruitful' and represents both Joseph's son and the tribe that descended from him, playing a key role in Israel's history.
This verse reflects a broader theme in Hosea, where Israel's unfaithfulness and failure to return to God lead to vulnerability and judgment.
Reflection Questionsgenerated
- In what ways might I be mixing with the values of the world instead of standing firm in my faith?
- How can I ensure that I am fully transformed and not like an unturned cake in my spiritual life?
- What steps can I take to maintain my identity as a follower of God in a diverse society?
- How does understanding Ephraim's story help me reflect on my own spiritual journey?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this verse, using it to illustrate Israel's spiritual state and the consequences of turning away from God.
The kingdom of the ten tribes has become like any other nation because they went away from the Lord. And he [Ephraim] is like a bread beneath the ashes that is not turned, that is, he does not repent.Early Church Fathers on Hosea 7 →
Ephraim is a cake under the ashes not turned. For a cake under the ashes, that hath ashes upon it, lays the cleaner side flat to the ground, and has the upper side the fouler, in proportion as it carries the ashes upon it.Early Church Fathers on Hosea 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 7:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleEphraim, he hath mixed himself among the people,.... Either locally, by dwelling among them, as some of them at least might do among the Syrians; or carnally, by intermarrying with them, contrary to
Read John Gill on Hosea 7 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryEphraim, he hath mixed himself among the people; Ephraim is a cake not turned.
Read Robert Jamieson on Hosea 7 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEphraim; the kingdom of Israel. Hath mixed himself among the people, by leagues and commerce, by imitation of their manners, and by either entertaining their gods, and sacrificing to them, or at least worshipping idols as the nations about them did, directly contrary to the express law of God, 12:2,3. This was their sin, and the greater because voluntary: the expression seems to represent it as a thing of their own seeking, they did mix themselves with the heathen, whereas had the heathen sought it, it would in likelihood have been said that the nations mixed themselves with Ephraim; but this is in other words the same with ,7. Or this passage may be (as some conceive) a threat that the…
Read Matthew Poole on Hosea 7 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 7:8 Ephraim, he hath mixed himself among the people; Ephraim is a cake not turned.Ver. 8. Ephraim, he hath mixed himself among the people] viz. in confederacies, marriages, manners, superstitions. They were conformed to those nations from whom God had separated them with a wonderful separation, Exodus 33:16, and put them up by themselves from all the world in the promised land, as it were in an island, Isaiah 20:6. And this they had done not once, but often, as the conjugation importeth; and that wilfully, without any necessity; yea and that constantly and of custom, or desperate obstinace (Heb. ιϊαμμ he will mingle himself). so that there was little difference to be discerned between…
Read John Trapp on Hosea 7 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Cake not turned.—Referring to the destructive effect of foreign influences. Ephraim was consumed by the unhallowed fire of Baal-worship, with all its passion and sensualism—a cake burnt on one side to a cinder, and on the other left in a condition utterly unfit for food. So the activity of foreign idolatries and foreign alliances, and the consequent unfaithfulness to Israel’s God, are the nation’s ruin.
Read Charles John Ellicott on Hosea 7 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. A cake not turned.] In the East having heated the hearth, they sweep one corner, put the cake upon it, and cover it with embers; in a short time they turn it, cover it again, and continue this several times, till they find it sufficiently baked. All travellers into Asiatic countries have noted this.
Read AdamClarke on Hosea 7 →
CambridgeThe Cambridge Bible for Schools and Colleges8–16. The outward evidences of Israel’s decay 8. he hath mixed himself among the people] Rather, he mixeth himself among the peoples. How? By courting the favour now of Egypt, now of Assyria (Hosea 7:11). a cake not turned] Burnt to a coal at the bottom, raw dough at the top: an apt emblem of a character full of inconsistencies (Bishop Horsley). The explanation is plausible, as long as we look at the figure by itself. But the context, which refers only to Israel’s political decline, favours another view. ‘A brand snatched from the burning’ is a figure of a country, rescued only just in time from destruction. Hosea’s ‘cake not turned’ may equally well be an emblem of a country half ruined by…
Read Cambridge on Hosea 7 →
Albert Barnes1798–1870Barnes' Notes on the BibleEphraim, he hath mixed himself among the people - i. e., with the pagan; he “mixed” or “mingled” himself among or with them, so as to corrupt himself, as it is said, “they were mingled among the
Read Albert Barnes on Hosea 7 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Ephraim mixes with the nations; Ephraim is an unturned cake.
Ephraim mixes himself among the nations. Ephraim is a pancake not turned over.
Ephraim mixes with the nations; Ephraim is an unturned cake.
Ephraim has mixed itself like flour among the nations; Ephraim is like a ruined cake of bread that is scorched on one side.
Tyndale line
Ephraim, he hath mixed himself among the people; Ephraim is a cake not turned.
Ephraim, he mixeth himself among the peoples; Ephraim is a cake not turned.
Ephraim, he mixeth himself among the peoples; Ephraim is a cake not turned.
Ephraim, he hath mixed himself among the people; Ephraim is a cake not turned.
Ephraim hath mixt himselfe among the people. Ephraim is as a cake on the hearth not turned.
Strictly literal
Ephraim, he mixeth himself with the peoples; Ephraim is a cake not turned.
Ephraim! among peoples he mixeth himself, Ephraim hath been a cake unturned.
Ephraim! He mixes himself among peoples, || Ephraim has been an unturned cake.
Ephraim mixeth himself indeed among the nations: Ephraim is a cake not turned.
Ephraim mixes himself among the peoples. Ephraim is a flat cake that has not been turned over.
From the Latin
Ephraim himself is mixed among the nations: Ephraim is become as bread baked under the ashes, that is not turned.
Simplified
Ephraim mixes with the foreign nations; he is as useless as half-baked bread!
Ephraim is mixed with the peoples; Ephraim is a cake not turned.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint align closely in wording, with the Septuagint matching 9 of the 9 words from the Hebrew. This agreement indicates a consistent understanding of Ephraim's condition across both texts.
אֶפְרַ֕יִם בָּעַמִּ֖ים ה֣וּא יִתְבּוֹלָ֑ל אֶפְרַ֛יִם הָיָ֥ה עֻגָ֖ה בְּלִ֥י הֲפוּכָֽה׃
9 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Hosea 7:8
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אֶפְרַ֫יִם (Ephrayim) refers to Ephraim, a son of Joseph and Asenath, and the tribe descended from him. The term signifies 'double fruit' and encompasses various meanings, including a geographical region, a chief gate of Jerusalem, and a reference to the northern kingdom. Notably, it appears in Genesis 41:52.
אֶפְרַ֫יִם n.pr.m. Ephraim
base
H669 אֶפְרַ֫יִם Ephraim
669 'Ephrayim ef-rah'-yim
dual of masculine form of 672; double fruit; Ephrajim, a son
of Joseph; also the tribe descended from him, and its
territory:--Ephraim, Ephraimites.
see HEBREW for 0672
אֶפְרַ֫יִם (eph.ra.yim) — Ephraim.
A man living at the time of the Patriarchs, first mentioned at Gen.41.52;
son of: Joseph (H3130) and Asenath (H0621);
brother of: Manasseh (H4519);
father of: Shuthelah (H7803), Becher (H1071H), Tahan (H8465), Ezer (H5827), Elead (H0496) and Beriah (H1283H); also called Ephrathite (NIV: Ephraimite) at 1Sa.1.1; Ephron (Qere, KJV: Ephrain) at 2Ch.13.19;
§ Ephraim = "double ash-heap: I shall be doubly fruitful"
1) second son of Joseph, blessed by him and given preference over first son, Manasseh
2) the tribe, Ephraim
3) the mountain country of Ephraim
4) sometimes used name for the northern kingdom (Hosea or Isaiah)
5) a city near Baal-hazor
6) a chief gate of Jerusalem
אֶפְרַ֫יִם (eph.ra.yim) — Ephraim (Gate).
§ Ephraim = "double ash-heap: I shall be doubly fruitful"
a chief gate of Jerusalem
N-proper — Noun proper masculineHNpm
Ephraim
Double fruitfulness (“for God had made him fruitful in the land of his affliction”). The second son of Joseph, born in Egypt (Gen. 41:52; 46:20). The first incident recorded regarding him is his being placed, along with his brother Manasseh, before their grandfather, Jacob, that he might bless them (48:10; comp. 27:1). The intention of Joseph was that the right hand of the aged patriarch should be placed on the head of the elder of the two; but Jacob set Ephraim the younger before his brother, “guiding his hands wittingly.” Before Joseph’s death, Ephraim’s family had reached the third generation (Gen. 50:23).
a city "in the district near the wilderness" to which our Lord retired with his disciples when threatened with violence by the priests. (John 11:54)
The second son of Joseph, born in Egypt, Ge 41:52. Although the youngest, he yet had the chief blessing of his grandfather Jacob, and the tribe was always more distinguished than that of Manasseh, Ge 48:8-20 Nu 2:18-21. The portion of Ephraim was large and central, and embraced some of the most fertile land in all Canaan. It extended from the Mediterranean across to the Jordan, north of the portions of Dan and Benjamin and included Shiloh, Shechem, etc. A range of mountainous country, which runs through it, is called "the mountains of Ephraim," or "mount Ephraim." This extends also farther south into the portion of Judah, and is there called "the mountains of Judah." Samaria, the capital of the ten tribes, being in Ephraim…
fruitful; increasing
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
HPp3ms — PronounHPp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
בָּלַל (balal) is a Hebrew verb meaning to mix, mingle, or confuse. It can also refer to feeding animals, derived from a primitive root that implies overflowing, particularly with oil. The word appears in various forms, including Qal, Hithpoel, and Hiphil, covering actions like mingling among people or fading away. Notably, it is linked to the concept of providing fodder.
בָּלַל vb. mingle, mix, confuse, confound
Qal
mingle, confuse
mix
Hithpo. Ephraim, among the peoples doth he mix himself
Hiph. and we faded away
base
בָּלַל vb. denom. to give provender Ju 19:21
ref
H1101a בָּלַל mingle, mix, confuse, confound . mingle, confuse
. mix
H1101b בָּלַל vb. denom. to give provender
1101 balal baw-lal'
a primitive root; to overflow (specifically with oil.); by
implication, to mix; also (denominatively from 1098) to
fodder:--anoint, confound, X fade, mingle, mix (self), give
provender, temper.
see HEBREW for 01098
בָּלַל (ba.lal) — to mix.
1) to mix, mingle, confuse, confound
1a) (Qal)
1a1) to mingle, confuse
1a2) to mix
1b) (Hithpoel) to mix oneself (among others)
1c) (Hiphil) to fade away
בָּלַל (ba.lal) — to feed.
to give provender, feed (animals)
V-r-Imperf-3ms — Verb · Hithpael · imperfect third person masculine singularHVti3ms
אֶפְרַ֫יִם (Ephrayim) refers to Ephraim, a son of Joseph and Asenath, and the tribe descended from him. The term signifies 'double fruit' and encompasses various meanings, including a geographical region, a chief gate of Jerusalem, and a reference to the northern kingdom. Notably, it appears in Genesis 41:52.
אֶפְרַ֫יִם n.pr.m. Ephraim
base
H669 אֶפְרַ֫יִם Ephraim
669 'Ephrayim ef-rah'-yim
dual of masculine form of 672; double fruit; Ephrajim, a son
of Joseph; also the tribe descended from him, and its
territory:--Ephraim, Ephraimites.
see HEBREW for 0672
אֶפְרַ֫יִם (eph.ra.yim) — Ephraim.
A man living at the time of the Patriarchs, first mentioned at Gen.41.52;
son of: Joseph (H3130) and Asenath (H0621);
brother of: Manasseh (H4519);
father of: Shuthelah (H7803), Becher (H1071H), Tahan (H8465), Ezer (H5827), Elead (H0496) and Beriah (H1283H); also called Ephrathite (NIV: Ephraimite) at 1Sa.1.1; Ephron (Qere, KJV: Ephrain) at 2Ch.13.19;
§ Ephraim = "double ash-heap: I shall be doubly fruitful"
1) second son of Joseph, blessed by him and given preference over first son, Manasseh
2) the tribe, Ephraim
3) the mountain country of Ephraim
4) sometimes used name for the northern kingdom (Hosea or Isaiah)
5) a city near Baal-hazor
6) a chief gate of Jerusalem
אֶפְרַ֫יִם (eph.ra.yim) — Ephraim (Gate).
§ Ephraim = "double ash-heap: I shall be doubly fruitful"
a chief gate of Jerusalem
N-proper — Noun proper masculineHNpm
Ephraim
Double fruitfulness (“for God had made him fruitful in the land of his affliction”). The second son of Joseph, born in Egypt (Gen. 41:52; 46:20). The first incident recorded regarding him is his being placed, along with his brother Manasseh, before their grandfather, Jacob, that he might bless them (48:10; comp. 27:1). The intention of Joseph was that the right hand of the aged patriarch should be placed on the head of the elder of the two; but Jacob set Ephraim the younger before his brother, “guiding his hands wittingly.” Before Joseph’s death, Ephraim’s family had reached the third generation (Gen. 50:23).
a city "in the district near the wilderness" to which our Lord retired with his disciples when threatened with violence by the priests. (John 11:54)
The second son of Joseph, born in Egypt, Ge 41:52. Although the youngest, he yet had the chief blessing of his grandfather Jacob, and the tribe was always more distinguished than that of Manasseh, Ge 48:8-20 Nu 2:18-21. The portion of Ephraim was large and central, and embraced some of the most fertile land in all Canaan. It extended from the Mediterranean across to the Jordan, north of the portions of Dan and Benjamin and included Shiloh, Shechem, etc. A range of mountainous country, which runs through it, is called "the mountains of Ephraim," or "mount Ephraim." This extends also farther south into the portion of Judah, and is there called "the mountains of Judah." Samaria, the capital of the ten tribes, being in Ephraim…
fruitful; increasing
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
be-kum':
(1) Greek ginomai, used in New Testament for a change of state, corresponding to Hebrew hayah of Old Testament. Compare Mt 18:3 with De 27:9.
(2) For what is fitting, suitable, proper, in New Testament: "prepei" (Mt 3:15; Eph 5:3; 1Ti 2:10); in Old Testament, na'awah, na'ah, Ps 93:5: "Holiness becometh thy house." in this sense, the adverb "becomingly" must be interpreted: "Walk becomingly toward them that are without" (1Th 4:12), i.e. in a way that is consistent with your profession.
עֻגָה (uggah) refers to a disc or cake of bread, specifically a type of cake baked on hot stones. It is derived from the root word meaning to bake, and the entries consistently describe it as a round ash-cake or bun.
עֻגָה n.f. disc or cake of bread
base
H5692 עֻגָה disc or cake of bread
5692 `uggah oog-gaw'
from 5746; an ash-cake (as round):--cake (upon the hearth).
see HEBREW for 05746
עֻגָה (ug.gah) — bun.
1) disc or cake (of bread)
1a) cake of hot stones (cake baked on hot stones)
N-fs — Noun common · feminine singular absoluteHNcfsa
See BREAD.
Cake
Cakes made of wheat or barley were offered in the temple. They were salted, but unleavened (Ex. 29:2; Lev. 2:4). In idolatrous worship thin cakes or wafers were offered “to the queen of heaven” (Jer. 7:18; 44:19).
Pancakes are described in 2 Sam. 13:8, 9. Cakes mingled with oil and baked in the oven are mentioned in Lev. 2:4, and “wafers unleavened anointed with oil,” in Ex. 29:2; Lev. 8:26; 1 Chr. 23:29. “Cracknels,” a kind of crisp cakes, were among the…
בְּלִי (bli) refers to a state of wearing out or destruction, and serves as an adverb of negation meaning 'without' or 'not.' It is derived from the root meaning failure and can indicate absence or lack in various contexts.
בְּלִי subst. wearing out, hence
fig. destruction
defect, failure, hence adv. of negation
base
H1097 בְּלִי subst. wearing out, hence . fig. destruction
. defect, failure, hence adv. of negation
1097 bliy bel-ee'
from 1086; properly, failure, i.e. nothing or destruction;
usually (with preposition) without, not yet, because not, as
long as, etc.:--corruption, ig(norantly), for lack of, where
no...is, so that no, none, not, un(awares), without.
see HEBREW for 01086
בְּלִי (be.li) — without.
subst
1) wearing out
adv of negation
2) without, no, not
HNcmsc — Noun common · masculine singular constructHNcmsc
הָפַךְ (haphak) is a Hebrew verb meaning to turn or overturn, with implications of change and transformation. It can describe actions like turning back, being reversed, or even being perverse. The entries highlight various grammatical forms, including reflexive and passive uses, indicating a wide range of applications in the Old Testament.
הָפַךְ vb. turn, overturn
Qal
trans.
turn, turn about, turn over
overturn, overthrow
turn = change, transform
intrans.
turn, turn back
turn = change, change into
Niph.
reflex. & intrans.
turn oneself, turn, turn back
turn = change (oneself)
be perverse
pass.
be turned, turn over to
be reversed
be turned, changed
be overturned, overthrown
be upturned, of subterran. work of miners
Hithp.
turn this way & that, every way
transform oneself
Hoph. there have been turned upon me terrors
base
H2015 הָפַךְ turn, overturn .. trans. . turn, turn about, turn over
. overturn, overthrow
. turn = change, transform
. intrans. . turn, turn back
. turn = change, change into
. . reflex. & intrans. . turn oneself, turn, turn back
. turn = change (oneself)
. be perverse
. pass. . be turned, turn over to
. be reversed
. be turned, changed
. be overturned, overthrown
. be upturned, of subterran. work of miners
. . turn this way & that, every way
. transform oneself
. there have been turned upon me terrors
2015 haphak haw-fak'
a primitive root; to turn about or over; by implication, to
change, overturn, return, pervert:--X become, change, come, be
converted, give, make (a bed), overthrow (-turn), perverse,
retire, tumble, turn (again, aside, back, to the contrary,
every way).
הָפַךְ (ha.phakh) — to overturn.
1) to turn, overthrow, overturn
1a) (Qal)
1a1) to overturn, overthrow
1a2) to turn, turn about, turn over, turn around
1a3) to change, transform
1b) (Niphal)
1b1) to turn oneself, turn, turn back
1b2) to change oneself
1b3) to be perverse
1b4) to be turned, be turned over, be changed, be turned against
1b5) to be reversed
1b6) to be overturned, be overthrown
1b7) to be upturned
1c) (Hithpael)
1c1) to transform oneself
1c2) to turn this way and that, turn every way
1d) (Hophal) to turn on someone
V-Qal-Inf-c — Verb · Qal · participle (passive) feminine singularHVqsfsa
